Then too, I saw the burial of the wicked who used to go in and out of the holy place, and they were praised in the city where they had done so. This too is futile. Then too, I sawThe phrase "Then too, I saw" indicates a continuation of the observations made by the Preacher, traditionally understood to be Solomon. The Hebrew root for "saw" is "ra'ah," which implies not just physical sight but also understanding and discernment. This suggests that the Preacher is not merely observing events but is reflecting deeply on their meaning and implications. In a broader scriptural context, this aligns with the wisdom literature's emphasis on gaining insight and understanding from life's experiences. the wicked buried
The term "wicked" comes from the Hebrew word "rasha," which denotes those who are morally wrong or guilty. The burial of the wicked is significant because it marks the end of their earthly life and influence. In ancient Near Eastern cultures, burial was an important ritual, often reflecting one's status and legacy. The fact that the wicked receive a burial suggests a societal recognition or acceptance, despite their moral failings, which adds to the Preacher's contemplation of life's injustices. those who used to come and go from the holy place
This phrase highlights the paradox of the wicked being associated with the "holy place," likely referring to the temple in Jerusalem. The Hebrew word for "holy" is "qodesh," indicating something set apart for God. The wicked's presence in such a sacred space underscores the theme of hypocrisy and the superficial nature of religious observance. Historically, this reflects the tension in Israelite society between genuine worship and mere ritualism, a recurring theme in the prophetic writings. and they were praised in the city
The word "praised" is derived from the Hebrew "halal," which means to boast or celebrate. The city, likely Jerusalem, represents the center of religious and social life. The fact that the wicked are praised there highlights the societal tendency to honor outward success and appearances rather than true righteousness. This observation resonates with the biblical theme of God's justice versus human judgment, as seen in the prophetic calls for justice and righteousness. where they did so
This phrase refers back to the actions of the wicked in the holy place and the city. It emphasizes the continuity and acceptance of their behavior, suggesting a societal norm that tolerates or even celebrates unrighteousness. This reflects the Preacher's broader exploration of the futility and vanity of human endeavors when disconnected from divine wisdom and justice. This too is futile
The word "futile" is translated from the Hebrew "hebel," often rendered as "vanity" or "meaninglessness." It conveys the idea of something transient, insubstantial, or elusive. The Preacher's conclusion that this situation is futile underscores the central theme of Ecclesiastes: the search for meaning in a world where human efforts and judgments often fall short. This invites readers to seek a deeper, God-centered understanding of life, beyond the apparent injustices and contradictions. Persons / Places / Events 1. The WickedIndividuals who live in opposition to God's commandments, often engaging in sinful behavior. 2. The Holy PlaceLikely refers to the temple or a place of worship where religious activities are conducted. 3. The CityRepresents the community or society that observes and often praises the wicked despite their actions. 4. BurialThe event of the wicked being buried, symbolizing the end of their earthly life. 5. The Preacher (Qoheleth)Traditionally understood to be Solomon, the author of Ecclesiastes, who reflects on the futility of life. Teaching Points The Illusion of Earthly PraiseEarthly praise is fleeting and often misplaced. The wicked may receive accolades in life, but this does not equate to divine approval. The Futility of WickednessThe temporary success and recognition of the wicked are ultimately futile. True fulfillment and purpose are found in living a life aligned with God's will. The Importance of Godly LegacyConsider the legacy you are leaving. Unlike the wicked, strive to leave a legacy of faithfulness and righteousness that honors God. The Reality of Divine JusticeWhile the wicked may seem to prosper, God's justice prevails. Trust in His timing and righteousness, knowing that He will ultimately set things right. Reflecting on Our Own LivesExamine your own life and motivations. Are you seeking the approval of people or God? Align your actions with eternal values rather than temporary recognition. Bible Study Questions 1. How does the burial of the wicked in Ecclesiastes 8:10 reflect the ultimate futility of their lives? 2. In what ways can the praise of the wicked in society be a warning to us as believers? 3. How do the themes in Ecclesiastes 8:10 compare to the message in Psalm 73 regarding the prosperity of the wicked? 4. What steps can we take to ensure that our legacy is one of righteousness rather than futility? 5. How can we find comfort in God's justice when we see the wicked prospering in our world today? Connections to Other Scriptures Psalm 73This psalm also addresses the prosperity of the wicked and the struggle of the righteous in understanding God's justice. Proverbs 11:7Discusses the hope of the wicked perishing with their death, contrasting with the eternal hope of the righteous. Matthew 23:27-28Jesus criticizes the Pharisees for their outward appearance of righteousness while being inwardly corrupt, similar to the wicked being praised in Ecclesiastes. Hebrews 9:27Emphasizes the inevitability of death and judgment, reminding believers of the ultimate accountability before God. People SolomonPlaces JerusalemTopics Acted, Buried, Entered, Evil, Forgotten, Futility, Grave, Holiness, Holy, Indeed, Meaningless, Praise, Praised, Purpose, Receive, Rest, Rightly, Thus, Town, Vanity, Whether, WickedDictionary of Bible Themes Ecclesiastes 8:10 5262 commendation
9023 death, unbelievers Library Misused Respite
'Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil'--ECCLES. viii. 11. When the Pharaoh of the Exodus saw there was respite, he hardened his heart. Abject in his fear before Moses, he was ready to promise anything; insolent in his pride, he swallows down his promises as soon as fear is eased, his repentance and his retractation of it combined to add new weights about his neck. He was but a conspicuous example of …
Alexander Maclaren—Expositions of Holy ScriptureFive Fears
Now, you will notice that fear may be yoked into the service of God. True fear, not fearing, but believing, saves the soul; not doubt, but confidence, is the strength and the deliverance of the Christian. Still, fear, as being one of those powers which God hath given us, is not in itself sinful. Fear may be used for the most sinful purposes; at the same time it may be so ennobled by grace, and so used for the service of God, that it may become the very grandest part of man. In fact, Scripture has …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857 The Wicked Man's Life, Funeral, and Epitaph
We shall this morning want you, first of all, to walk with a living man; it is said of him that he did "come and go from the place of the holy:" next, I shall want you to attend his funeral, and then, in conclusion I shall ask you to assist in writing his epitaph--"and they were forgotten in the city where they had so done: this also is vanity." I. In the first place, HERE IS SOME GOOD COMPANY FOR YOU; some with whom you may walk to the house of God, for it is said of them, that they did come and …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858 Whether Christ Should have Been Circumcised?
Objection 1: It would seem that Christ should not have been circumcised. For on the advent of the reality, the figure ceases. But circumcision was prescribed to Abraham as a sign of the covenant concerning his posterity, as may be seen from Gn. 17. Now this covenant was fulfilled in Christ's birth. Therefore circumcision should have ceased at once. Objection 2: Further, "every action of Christ is a lesson to us" [*Innoc. III, Serm. xxii de Temp.]; wherefore it is written (Jn. 3:15): "I have given …
Saint Thomas Aquinas—Summa Theologica Whether in Loving God we Ought to Observe any Mode?
Objection 1: It would seem that we ought to observe some mode in loving God. For the notion of good consists in mode, species and order, as Augustine states (De Nat. Boni iii, iv). Now the love of God is the best thing in man, according to Col. 3:14: "Above all . . . things, have charity." Therefore there ought to be a mode of the love of God. Objection 2: Further, Augustine says (De Morib. Eccl. viii): "Prithee, tell me which is the mode of love. For I fear lest I burn with the desire and love of …
Saint Thomas Aquinas—Summa Theologica Literature.
i. editions of chrysostom's works. S. Joannis Chrysostomi, archiepiscopi Constantinopolitani, Opera omnia quæ exstant vel quæ ejus nomine circumferuntur, ad mss. codices Gallicos, Vaticanos, Anglicos, Germanicosque castigata, etc. Opera et studio D.Bernardi de Montfaucon, monachi ordinis S. Benedicti e congregatione S. Mauri, opem ferentibus aliis ex codem sodalitio, monachis. Greek and Latin, Paris, 1718-'38, in 13 vols., fol. This is the best edition, and the result of about twenty …
St. Chrysostom—On the Priesthood Concerning Jonathan, one of the Sicarii, that Stirred up a Sedition in Cyrene, and was a False Accuser [Of the Innocent].
1. And now did the madness of the Sicarii, like a disease, reach as far as the cities of Cyrene; for one Jonathan, a vile person, and by trade a weaver, came thither and prevailed with no small number of the poorer sort to give ear to him; he also led them into the desert, upon promising them that he would show them signs and apparitions. And as for the other Jews of Cyrene, he concealed his knavery from them, and put tricks upon them; but those of the greatest dignity among them informed Catullus, …
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem A Few Sighs from Hell;
or, The Groans of the Damned Soul: or, An Exposition of those Words in the Sixteenth of Luke, Concerning the Rich Man and the Beggar WHEREIN IS DISCOVERED THE LAMENTABLE STATE OF THE DAMNED; THEIR CRIES, THEIR DESIRES IN THEIR DISTRESSES, WITH THE DETERMINATION OF GOD UPON THEM. A GOOD WARNING WORD TO SINNERS, BOTH OLD AND YOUNG, TO TAKE INTO CONSIDERATION BETIMES, AND TO SEEK, BY FAITH IN JESUS CHRIST, TO AVOID, LEST THEY COME INTO THE SAME PLACE OF TORMENT. Also, a Brief Discourse touching the …
John Bunyan—The Works of John Bunyan Volumes 1-3 Ecclesiastes
It is not surprising that the book of Ecclesiastes had a struggle to maintain its place in the canon, and it was probably only its reputed Solomonic authorship and the last two verses of the book that permanently secured its position at the synod of Jamnia in 90 A.D. The Jewish scholars of the first century A.D. were struck by the manner in which it contradicted itself: e.g., "I praised the dead more than the living," iv. 2, "A living dog is better than a dead lion," ix. 4; but they were still more …
John Edgar McFadyen—Introduction to the Old Testament Links Ecclesiastes 8:10 NIVEcclesiastes 8:10 NLTEcclesiastes 8:10 ESVEcclesiastes 8:10 NASBEcclesiastes 8:10 KJV
Ecclesiastes 8:10 Commentaries
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